Parshios Behar & Bechukosai

Indifference, Casualness,& By Chance? Oh My!

Indifference is the death of any relationship. I have often said that so
long as a couple cares enough to scream and holler there is who and what
to work with. *** The real danger is when spouses no longer care enough to
fight. On the one hand, the household may be less noisy; on the other
hand, the relative quiet reflects distance and indifference. Such a home
and relationship is a much colder and lonelier place.

*** A note of explanation. I am not suggesting that screaming and
hollering is ever a preferred way of relating or communicating. Each of us
should take issue with our loved ones and ourselves to insure that
communication is always sensitive and respectful. Anything less than
respectful and dignified speech borders on abusing those to whom and for
whom we should be most caring and responsible.

In the second of this week’s two Parshios, B’Chukosai, Hashem describes
the climate as "keri":
a. (26:21) If you are indifferent to Me (Kaplan)

b. (26:21) If you behave casually with Me (ArtScroll)

c. (26:21) And if you walk with Me by chance (Hirsch)

Indifference suggests a lack of caring and concern. Casualness suggests a
minimization of importance, a lessening of significance. Chance suggests
the absence or denial of personal responsibility or initiative.

Every relationship, including the relationship of the nation with G-d,
will have its ups and downs. However there is a significant difference
between our relationship with G-d and our relationships with each other.
Our relationships with each other involve two potentially fallible
parties. Our relationship with G-d involves only one such party.

With G-d we can be certain that He will do what He says, when He says it,
regardless of time or circumstance. G-d promised the Forefathers that He
would redeem their children and give them the land of Israel. 430 years
later G-d did exactly what He said He would do. By then the forefathers
were all gone and buried, but G-d kept his promise to them. Unfortunately,
the same is not true when it comes to fulfilling our promises to G-d. G-d
must contend with partners that are far less reliable than He. He must
accept our inconsistencies and vacillations, our personal challenges and
limits.

With each other, we are on much more equal footing. Both sides are
challenged to the extent of their determination and freewill. Both sides
of the relationship should accept the possibility of failure, the
potential for betrayal, and the need for constant reevaluation of
expectations. Not so with G-d. G-d knows from the start exactly what He
can expect from us and what He will get from us. The all Knowing G-d,
Creator of the Universe, is not subject to surprise or disappointment.

Therefore, the presentation of “Keri” in the Tochacha rightfully starts
with the human side of the relationship rather than the Divine side of the
relationship. Allow me to explain.

The Torah describes a cause and effect relationship. If we listen to G-d
positive things will happen to us, if we do not listen to G-d, negative
things will happen to us.

(26:3-12) If you will walk in My statutes? I will give rain, the trees and
fields will yield their fruits,

(26:14-17) “But if you will not listen to Me” the following will happen:
Panic, fever, chaos...

(26:18-20) “If you still do not listen to Me? I will break your pride, sap
your strength, and turn

The purpose of any consequence is to motivate or deter - reward motivates
and punishment deters. However, regarding our relationship with G-d the
causal correlation between action and consequence is somewhat different.
On the one hand, humans reward and punish because their hearts and minds
dictate that certain actions demand a response. On the other hand, G-d
rewards and punishes by creating a system where every action puts into
motion its own consequences. G-d’s response is built into the system of
nature in contrast to the human response that is imposed on the system of
nature. In the end, to the extent that humankind can be responsible for
its own destiny is determined by humankind’s willful actions.

What happens if after the consequences we still do not listen to G-d? The
Torah evaluates the stubbornness of human denial as “Keri.” Such behavior
is classified as acting toward G-d indifferently, casually, or by chance,
and such behavior demands a higher level of response.

Before suffering the next level of consequences, we must first “walk with
Keri.” We must show indifference to the consequences of our own actions.
We must causally dismiss the negative (or positive) consequences as
unrelated to our actions. We must conclude that the consequences we suffer
are the fortunes of chance and the price of our humanness. We must
separate our actions from their consequences. We must deny the systemic
nature of G-d’s controlled response.

Once we have denied the causal correlation between action and consequence
G-d’s response is pure poetry. (26:23-26) “If despite these? you
behave “Keri˛

At first G-d hoped that we would learn our lesson and refocus on His
relationship with us. Toward that end G-d did not act with “Keri.” G-d did
not act indifferently, causally, or by chance. Instead, the causal
relationship between our actions and consequences set in motion a response
that revealed G-d’s direct involvement. G-d wanted us to turn toward Him
and ask for forgiveness, beg for intervention, and beseech the cessation
of suffering. G-d hoped we would recognize that our actions caused the
suffering and therefore, through our actions we could change the
consequences. However, if we do not accept responsibility for the
consequences of our actions we are left blaming G-d and accusing Him of
being unfair or arbitrary.

The concept of “poetic justice” is the dream of every judge and the
reality of G-d. Every judge would like to administer consequences that
perfectly fit the crime. In my years at YULA fair and just consequences
were among the greatest administrative challenges. Monetary fines,
detentions, denial of rights, parental notifications, lowering of grades,
notations on permanent records, suspensions, and expulsions are the
arsenal of consequences typically available. However, more often than not,
the possible punishments did not fit the crimes and did not teach
responsibility. They did inflict suffering of sorts and they did act on
occasion as future deterrents; however, they did not accomplish the
desired engendering of personal awareness, enlightenment, and
responsibility.

G-d, the Truthful Judge, always responds with poetic justice. When Yisro
joined the Jews in the desert he proclaimed G-d as the only G-d because he
had witnessed G-d’s poetic justice. (Shem. 18:11) Yisro rejoiced? through
their (

The only proper response to our indifference, casualness, and assumption
of by-chance toward G-d was for G-d to retreat behind the veil of nature
and appear to be indifferent, casual, and by chance. It is classic “Hester
Panim ? hiding of G-d˛

Hester Panim is a lessening of our ability to recognize G-d’s direct
intervention in personal, national, and international events. Many suggest
that Hester Panim is a lessening of G-d’s caring or control; however, that
is impossible! G-d Who controls everything to a degree that is
incomprehensible for us to quantify is never not in absolute control.
Hester Panim is a change in us, not in G-d!

The hoped for outcome of Hester Panim ? G-d acting with “Keri,” is to
reverse our percepti

(26:44) "And yet for all that, even while in the land of their enemies I
have not despised them, rejected them, or broken My covenant with them?"

Indifference, Casualness, & By-Chance ­ Oh My!

Indifference is the death of any relationship. I have often said that so
long as a couple cares enough to scream and holler there is who and what
to work with. *** The real danger is when spouses no longer care enough to
fight. On the one hand, the household may be less noisy; on the other
hand, the relative quiet reflects distance and indifference. Such a home
and relationship is a much colder and lonelier place.

*** A note of explanation. I am not suggesting that screaming and
hollering is ever a preferred way of relating or communicating. Each of us
should take issue with our loved ones and ourselves to insure that
communication is always sensitive and respectful. Anything less than
respectful and dignified speech borders on abusing those to whom and for
whom we should be most caring and responsible.

In the second of this week?s two Parshios ­ B?Chukosai, Hashem describes
the climate of the Tochacha ­ admonitions as ?Keri? (26:21, 24, 27, 28, 40,
41). I would like to share three similar but subtly different translations
of the word Keri. Rabbi Aryeh Kaplan translated Keri as ?indifference.?
The ArtScroll Stone Edition translated Keri as ?casualness.? Rav S.R.
Hirsch translated Keri as ?by-chance.?
a. (26:21) If you are indifferent to Me? (Kaplan)
b. (26:21) If you behave casually with Me? (ArtScroll)
c. (26:21) And if you walk with Me by chance? (Hirsch)

Indifference suggests a lack of caring and concern. Casualness suggests a
minimization of importance, a lessening of significance. Chance suggests
the absence or denial of personal responsibility or initiative.

Every relationship, including the relationship of the nation with G-d,
will have its ups and downs. However there is a significant difference
between our relationship with G-d and our relationships with each other.
Our relationships with each other involve two potentially fallible
parties. Our relationship with G-d involves only one such party.

With G-d we can be certain that He will do what He says, when He says it,
regardless of time or circumstance. G-d promised the Forefathers that He
would redeem their children and give them the land of Israel. 430 years
later G-d did exactly what He said He would do. By then the forefathers
were all gone and buried, but G-d kept his promise to them. Unfortunately,
the same is not true when it comes to fulfilling our promises to G-d. G-d
must contend with partners that are far less reliable than He. He must
accept our inconsistencies and vacillations, our personal challenges and
limits.

With each other, we are on much more equal footing. Both sides are
challenged to the extent of their determination and freewill. Both sides
of the relationship should accept the possibility of failure, the
potential for betrayal, and the need for constant reevaluation of
expectations. Not so with G-d. G-d knows from the start exactly what He
can expect from us and what He will get from us. The all Knowing G-d,
Creator of the Universe, is not subject to surprise or disappointment.

Therefore, the presentation of ?Keri? in the Tochacha rightfully starts
with the human side of the relationship rather than the Divine side of the
relationship. Allow me to explain.

The Torah describes a cause and effect relationship. If we listen to G-d
positive things will happen to us, if we do not listen to G-d, negative
things will happen to us.

(26:3-12) If you will walk in My statutes? I will give rain, the trees and
fields will yield their fruits, you will eat bread till satisfaction, you
will have security, peace and no sword will pass through your land, and My
presence will dwell among you??

(26:14-17) ?But if you will not listen to Me?? the following will happen:
Panic, fever, suffering, and being subject to our enemies?

(26:18-20) ?If you still do not listen to Me? I will break your pride, sap
your strength, and turn the land against you??

The purpose of any consequence is to motivate or deter - reward motivates
and punishment deters. However, regarding our relationship with G-d the
causal correlation between action and consequence is somewhat different.
On the one hand, humans reward and punish because their hearts and minds
dictate that certain actions demand a response. On the other hand, G-d
rewards and punishes by creating a system where every action puts into
motion its own consequences. G-d?s response is built into the system of
nature in contrast to the human response that is imposed on the system of
nature. In the end, to the extent that humankind can be responsible for
its own destiny is determined by humankind?s willful actions.

What happens if after the consequences we still do not listen to G-d? The
Torah evaluates the stubbornness of human denial as ?Keri.? Such behavior
is classified as acting toward G-d indifferently, casually, or by chance,
and such behavior demands a higher level of response.

Before suffering the next level of consequences, we must first ?walk with
Keri.? We must show indifference to the consequences of our own actions.
We must causally dismiss the negative (or positive) consequences as
unrelated to our actions. We must conclude that the consequences we suffer
are the fortunes of chance and the price of our humanness. We must
separate our actions from their consequences. We must deny the systemic
nature of G-d?s controlled response.

Once we have denied the causal correlation between action and consequence
G-d?s response is pure poetry. (26:23-26) ?If despite these? you behave ?
Keri? with Me, then I too will behave toward you with ?Keri.? I will bring
upon you a sword, a pestilence, and you will be delivered into the hands
of the enemy.?

At first G-d hoped that we would learn our lesson and refocus on His
relationship with us. Toward that end G-d did not act with ?Keri.? G-d did
not act indifferently, causally, or by chance. Instead, the causal
relationship between our actions and consequences set in motion a response
that revealed G-d?s direct involvement. G-d wanted us to turn toward Him
and ask for forgiveness, beg for intervention, and beseech the cessation
of suffering. G-d hoped we would recognize that our actions caused the
suffering and therefore, through our actions we could change the
consequences. However, if we do not accept responsibility for the
consequences of our actions we are left blaming G-d and accusing Him of
being unfair or arbitrary.

The concept of ?poetic justice? is the dream of every judge and the
reality of G-d. Every judge would like to administer consequences that
perfectly fit the crime. In my years at YULA fair and just consequences
were among the greatest administrative challenges. Monetary fines,
detentions, denial of rights, parental notifications, lowering of grades,
notations on permanent records, suspensions, and expulsions are the
arsenal of consequences typically available. However, more often than not,
the possible punishments did not fit the crimes and did not teach
responsibility. They did inflict suffering of sorts and they did act on
occasion as future deterrents; however, they did not accomplish the
desired engendering of personal awareness, enlightenment, and
responsibility.

G-d, the Truthful Judge, always responds with poetic justice. When Yisro
joined the Jews in the desert he proclaimed G-d as the only G-d because he
had witnessed G-d?s poetic justice. (Shem. 18:11) Yisro rejoiced? through
their (Egypt) very plots, He (G-d) rose above them (Egypt).? Rashi ­ ?The
Egyptians attempted to destroy the Jews with water and instead they were
destroyed with water.?

The only proper response to our indifference, casualness, and assumption
of by-chance toward G-d was for G-d to retreat behind the veil of nature
and appear to be indifferent, casual, and by chance. It is classic ?Hester
Panim ­ hiding of G-d?s countenance.?

Hester Panim is a lessening of our ability to recognize G-d?s direct
intervention in personal, national, and international events. Many suggest
that Hester Panim is a lessening of G-d?s caring or control; however, that
is impossible! G-d Who controls everything to a degree that is
incomprehensible for us to quantify is never not in absolute control.
Hester Panim is a change in us, not in G-d!

The hoped for outcome of Hester Panim ­ G-d acting with ?Keri,? is to
reverse our perception of G-d?s indifference, casualness, and by chance,
and once again see G-d behind the veil of nature. The hoped for outcome is
to break through nature?s veil of secrecy and recognize G-d?s ever-present
direct intervention in all human and universal events. If we will be able
to recognize G-d when He is seemingly most indifferent, casual and acting
as if by chance, we will then have gained a far greater perception and
understanding of G-d?s absolute mastery than ever before.

(26:44) "And yet for all that, even while in the land of their enemies I
have not despised them, rejected them, or broken My covenant with them?"